A Practical and Polemical Commentary Upon 2 Timothy 3-4

In the last Days.

Whence observe, That the days we live in, are the last days. Our times are the last times, they are oft so called in scripture. This is the last hour, 1 John 2.18. and upon us the ends of the world are come. 1 Cor. 10.11. the Coming of the Lord is said to draw nigh. James 5.8. and the Day of the Lord approacheth, Heb. 10.25. 'tis but a little while ere Christ come to judge the World; hence he's said to come quickly, Rev, 6.11. & 22.12. and the time is at hand: Rev. 1.3. and our full Redemption draweth nigh. Luke 21.28. and the end of all things is at hand, 1 Pe • . 4.7. If the Apostle thought the day of the Lord was at hand 1600. years ago, we may well conclude that it is near now. The Apostle, seeing Christ come, all the Prophesies of him fulfilled, the Gentiles called, and the Mystery of iniquity beginning already to work, he concludes the day of the Lord was near, and so it was.

1. Comparatively, in respect of the times before Christ: it was nearer than to those under the Law.

2. In respect of the certainty of it: the day of the Lord will as surely come as if it were come this day. 2 Pet. 3.9, 10.

3. In respect of God; to whom a thousand years are but as one day. Psal. 90.4. 2 Pet. 3.8.

4. In respect of Eternity: a thousand years, or two thousand years, are as nothing, being compared with the time to come; 'tis but as a little drop of water to the whole Ocean. So that this great day of the Lord which was near in the Apostles time, is much nearer now: then began the last time, but now is the end thereof. It cannot then be long to the day of judgment; for all the Signs and Fore-runners of it are accomplisht, excepting the ruin of Rome, which falls apace; for, as Rome was not builit in a day, so she shall not down in a day: but as she rose gradually, so shall she fall gradually; in England, Scotland, Ireland, Poland, Holland, and France.

2. There wants but the destruction of the Turk, and the calling of the Jews, and then comes the End.

Now, since the time is short, and we live in the last days, this should wean us from the world, and take off our hearts from these fading, perishing things, and make us labor for grace, which is durable riches. 'Twas an aggravation of their sin, James 5.3. That they heaped up treasure for the last days. When they were going out of the World, then they were drowning themselves in the World. We should labor to do much good in a little time: and as at all times we ought to be careful and conscionable in fitting ourselves for our Masters coming; so then especially when we see the day of the Lord draw nigh: then we must double our diligence, as a servant will when he knows his Master is at hand. They that lived a thousand years ago were bound to lead holy lives but we that live in the clearest times, and the nearest to judgment, ought to lead more holy and heavenly lives; that our Lord when he comes, may find us prepared.

2. It may teach us patience under all temptations and afflictions: 'tis but yet a little while, and he that shall come, will come, and he will not tarry. Heb. 10.36, 37. Let therefore your moderation and equanimity be not only in your breast, but let it be visible and known, not to one or two, but to all men, both friends and foes; why so? for the Lord is at hand, ready to help you, and to judge your enemies. Phil. 4.5. James 5.7, 8. [See in Sangar. his morning Lect. p. 225.226.]

Perilous times shall come.

Hence note, That the last times will be the worst times.

Though in respect of the clear light of the Gospel, (which shall then abound) they will be glorious times: yet, in respect of the contempt and abuse of the Gospel to Libertinism and profaneness, they will be inglorious and perilous times; so bad that it will be dangerous saying how bad they be; hence Bernard long since called them, The last and worst times. These last days will be the common sink and sewer, the very receptacle of all the vile abominations and heresies of former ages. As all the creatures met in Noah's Ark, and all the waters meet in the sea; so all those prodigious enormities, and floods of error, which have appeared in former ages, will meet in this Ocean. They will come forth in a Third Edition, Auctiores, non Emendatiores : enlarged, but nothing bettered. The Sinners of former times were but children in wickedness, the Sinners of the last times shall be men. As that old Serpent the Devil, the older he grows, the more subtle and experienced he is; so it is with the wicked who are the Seed of the Serpent, the elder they grow, the more skillful Practitioners they be in sin; they are wittily wicked, and understand more how to contrive Sin, and defend Errors by the improved experiences of their own, and former times. As it is in every Art, by length of time, custom, and experience, it is improved to a greater degree of fineness and exactness: so it is in this of sinning; time and experience make men more cunning in ways of sin, and more subtle to defend them. Those Sins and Errors which formerly were dammed up, shall, in these last and loose times, break forth with greater violence. Now Heresy, Blasphemy, Envy, Pride, Atheism, Hypocrisy, Apostasy, contempt of the Gospel, profanation of holy things, &c. will exceedingly abound. The Devil is broke loose, and now there appear amongst us with open face; Arians, Arminians, Socinians, Anabaptists, Familists, Separatists, Mortalists, Perfectists, and (a compendium of all these in one) Quakers. The common crying Sins of other nations, are ri • e amongst us: here you may find the Drunkenness of the Dutch, the Lust of the French, the Italians Ambition, the Spaniards Treachery, the Laylanders Witchcraft, the Covetousness of the Jew, the Cruelty of the Turk, and the Monsters of Munster.

The Reasons are obvious. 1. In respect of Satan's rage, the last times will be the worst. The Devils time now grows short, and therefore his wrath grows great. Revel. 12.12. Satan's malevolence is a Spur to his diligence, and he labors to supply the shortness of his time with the sharpness of his assaults: insomuch that the Devils themselves seem to be possessed of far more violent Devils; they rage above their ordinary rate, since their Kingdom is so near an end: Dying creatures bite most fiercely. Besiegers make their last onset upon a Town or Castle, the most resolute and terrible of all others. Satan now sets upon Souls by seduction most furiously, because when these Times are at an end, his Work is also at an end, in this kind. He's like a malicious Tenant; who, perceiving that his Term is almost expired, doth what he can to ruin the house. Or like a bloody Tyrant; who suspecting the loss of his usurped Sovereignty, makes havoc amongst his Subjects.

2. This is the Worlds Old age, 'tis its last and worst time; for Old age is the Winter of a man's days, the dregs of his life, full of weakness, coldness, diziness, and virtiginous; all our days are few and full of misery: but Old age (in respect of those diseases and infirmities, which oppress both Soul and Body) is most miserable, and therefore Solomon calls it, an Evil day, Eccles. 12.2. This evil day (in a spiritual sense) is come upon the World, it's come to its Old age, I had almost said, to its Dotage ; it draws upon the Lees, and its dregs are apparent. 'It is now Winter with the World, it grows old and cold, according to the Prophesy of our Savior, Matth. 24.12. speaking of the Fore-runners of the end of the World, he sets down this as one special Sign, That iniquity shall abound, and the love of many shall wax cold. That Sin abounds and superabounds, none can deny; that Love waxeth cold, there are many complaints. Where's our fervent love to God, his Ordinances, his Ways, and People. The World (saith one) hath been once destroyed with Water, for the heat of Lust, and shall be again with Fire, for the coldness of Love. Latimer saw so much lack of Love to God and goodness in his time, that he thought verily Doomes-day was then just at hand; what would he have thought, had he lived in our age, wherein it were far easier to write a Book of Apostates, then a Book of Martyrs▪ yea so grossly degenerate shall the last days be, that Christ makes a question whether he shall find Faith in the Earth, when he comes. Luke 18.8. false Prophets will so abound, (in those last and loose days) that if 'twere possible, they would deceive the very Elect, Matth. 24.24. 2 Pet. 3.3, 4. 1 Pet. 4.1. 1 John 2.18, 19.

2. Old men's Heads, by reason of weakness, are full of Phantasies, so the World in this its decrepit Old age, and declining time, abounds with fantastic fopperies, and follies. The world is crazed in its Intellectualls, and Crazed in Moralls; crazed in its Doctrines, and crazed in its Discipline. It hath many gray hairs (Signs of old age, and death approaching) yet such is its Security, that it is insensible of them; She knows it not. Hos. 7.9. but as it was in the days of Noah, so it is, and will be in these last days, Men give themselves to eating, drinking, marrying, &c. and other sensual delights, till judgment arrest them. Matth. 24.37, 38, 39.

Yea so prolificall and fruitful are the vain Fancies of these last doting times, that they may not unfitly be compared to a Mathematical line, which is semper divisiblis, in semper divisibilia, and hath no end.

We are so divided, and subdivided, that Love and Unity are fled the land. Non enim partes solùm sunt inter nos, sed partium novae partes. This should be matter of Lamentation to us, and cause sad thoughts of heart.

3. Old age is testy and troubled with morosity: old persons usually are froward, and hard to please. So in this dotage of the World, men are very froward and perverse; they cannot endure sound doctrine, but are ready to fly in the face of a Reprover. 2 Tim. 4.3.

4. In Old age the Senses decay. Seeing, Hearing, Tasting, are impaired. 2 Sam. 19.35. So in this decrepit age of the World, it's Spiritual senses are lost, 'tis so blind, that it cannot discern between Light and Darkness, Truth and Error; so deaf, that it cannot hear the voice of the Charmer, charm he never so wisely: so senseless, that it cannot savor the things of God.

Use. Whilst we complain of the badness of the times, let us not make them the worse for us; but let us so walk, that we may make these last times, the best times; and these Perilous times, Glorious times. Get convincing lives, be burning and shining lights. Walk up unto your Privileges, answer your Gospel-light, with Gospel-lives; how oft is this duty pressed upon us? Eph. 4.1. Phil. 1. • 7. Col. 1.10. 1 Th. 2.12. We should all make the times and places we live in the better, and not the worse, for u • . Magistrates should be so zealous against evil-doers, and Ministers so active against Sin and Error, and Governors of Families so careful to Rule for God, that they may live desired, and die lamented; that so when you are dead, it may be said, We miss such a man, he was zealous against Sabbath-Prophaners, Drunkards, Swearers, Sectaries, &c. He was forward to works of Piety, and Mercy, and ready to every good work. 'Twas David's commendation, Acts 13.36. that he served God in his Generation; he did not seek himself, nor serve God for a day or two, but he served him his whole Generation, as Noah did. Gen. 6.9.

God hath abundance of dishonor done him by profane persons, and Religion suffers much by them; now we should labor to repair the dishonors done to his name, by being blameless and harmless, shining like lights before a perverse nation. The worse the times we live in are, the greater will our honor be, if we be faithful. 'Twas Lots commendation that he was good in Sodom, and Job in an Heathenish Vz. The more Sin abounds, the more our Grace should abound; and the more Sin appears in the World, the more should we appear against it.

The Lord hath done more for us of this last age of the World, then ever he did for our forefathers, and therefore he expects more from us, then he did from them; where he bestows much, he looks for much again: where we bestow double cost, we look for a double crop. Christ is now more clearly preached to us, and we enjoy the helps and advantages of former times. A Pigmy set upon a Giants shoulders, may see further then the Giant himself. It's a shame for us if we do not our work better by Sun-light, then others that have had but Twy-light. God takes it very ill to be wounded in the house of his children and friends; for when he hath done so much, Isai 1.2, 3. Zach. 13.6. Will ye also forsake me, said Christ to his disciples? will you, whom I have redeemed and loved above all the people of the World, you whom I have brought forth in days of greatest Light and Love, when 'twas free with me to have brought you forth in Midnight of Popery and Superstition; will you also rebel against me? There is nothing renews the Gospel so soon as this contempt; it makes the Lord repent of all the kindness he hath shown us.

2. Note. We must not look for a Church in this World without its imperfections and corruptions, if ever the Church on Earth shall be pure and glorious, it shall be in the last days; yet we see the spirit of God tells us here expressly, that these last days shall be perilous times, by reason of the swarms of wicked men, which shall be in the very bosom of the Church; who shall indeed pretend to much Piety, yet shall be full of Impiety, and Hypocrisy; they shall have a form of godliness, but they will deny its power. v. 5. There will be to the end of the World a mixture in the Church of God, there will be Tares and Wheat, good and bad in the Church always. Mat. 13.25. One told the Emperor Frederick, that he would go to a place where no Hypocrites were, then (said he) you must go beyond the frozen Ocean, where there are no Inhabitants; and yet thou wilt find an Hyprocrite there, if thou find thyself there. He that looks for a perfect Church in this World, or for such a Church wherein there shall be none but Real Saints, may look till his eyes rot in his head, before he see that day. Christ had but twelve, and one of them was a Devil; and the rest that were sincere, yet had their failings. The Apostle tells us that in the bosom of the Church, there shall be seducers. Acts 20.29, 30. from amongst yourselves shall men arise speaking perverse things, to draw disciples after them. All the Churches we read of in the Scripture, have had their failings and blots, as the Church of Jerusalem, Corinth, Galatia, and the seven Churches of Asia : yet Christ owned them, and communicated with them still, and sent his disciples to them; and therefore be not offended, when you see defects, corruptions, and disorders in the Church; perfection indeed is to be wisht for, but it is reserved for Heaven. No Church ever was, is, or shall be perfectly free from sin on Earth.

Let us not then forsake the Lord's Floore, because there is some Chaff in it; nor run from Zion instead of Babylon, as many in our days do, that cry out against the Church of England as a false Church (though all the Churches of God in the World own her for a true one) and run from her as from Babylon, and so run into Babylon: from a supposed, into a Real, Babylon. Babylon signifieth Confusion; now amongst those that separate what sad confusion is there? Division upon division; separation upon separation, &c. till they have broken themselves all to pieces, and at last are fain to sit, like Owls, alone. These are they that abhor a mixed company, yet fly from Real Saints. This they call new Light, when it is nothing but an old Error of the Catharists, and Donatists, who, out of a conceit of their own exceeding holiness, did separate themselves. [ Perfectionem justitiae & Angelicam sanctitatem hic ab hominibus requirunt Donatistae; quam etiam se, suosque illos impuros coetus habere jactant, & profitentur; tam sunt arrogantes, coeci, & à vero suae infirmitatis & rebellionis sensu alieni. Danaus loco citato, ubi plura. ] Causeless Separation (saith a learned Divine) from established Churches walking according to the Order of the Gospel (though perhaps failing in some small things) is yet no small sin. Let such consider.

1. That the Root of this separation is bad, and therefore the fruit cannot be good. It springs from Pride and Censoriousnesse, as we see in the Pharisees, who were great Separatists, and have their name from thence.

2. Such are Schismatics, and in a short time they will he Heretics; for, Schism is the way to Heresy: they make a Rent in the Church, whose Peace should be very dear to us; for, though Peace be not the Esse and being of a Church, yet it tends very much to its been esse, and well-being: for as a Kingdom, so a Church, divided, cannot long endure.

3. The Pretences made for Separation are now removed, there's no Bishop, Surplice, Cross, Common-prayer, &c. for them to stumble at; and yet separation was unlawful then, but now its far more vile, and therefore the Lord punisheth the Separatists of this age more severely, by giving them up to viler opinions than formerly.

4. 'It is a scandal and wrong to a Church: 'tis ill to forsake the society of one good man without a cause; but to un-church a whole Church causelessly, now great is that sin?

5. They cannot escape the revenging hand of God. Though men may suffer them, yet God will not; one of the saddest judgments that we read of in the Scripture, befell schismatical Corah, and his company: Numb. 6.16. they thought to have levelled all, but God levelled them; they would destroy both Magistracy and Ministry, but God destroys them; they made a rent in the Congregation, and the Earth rent and devoured them: all this is done for a memorial to succeeding Ages, that they take heed how they make rents in the Church of God. verse 40. So Cain, the first Separatist that we read of, Gen. 4.16. he went from God's presence ( i. e. ) from God's Church and Ordinances, and then he becomes a Vagabond.

He that would see more against this Sin, let him peruse Mr. Perk • ns on Jude 19. Mr. Robert Bolton's Saints Guide ▪ p. 126. Mr. Pagits Arrow against Separation. Mr. Rutherfords Plea for Presbytery, p. 120. Mr. Bernard against Smith, D. Hill 's Fast Sermon, 1644. on 2 Cor. 6.17, 18. Mr. Blake on the Covenant, chap. 31. p. 228. &c. and on the Sacrament ; chap. 8. Sect. 3. p. 314. Cameron Praelect. de Ecclesia mihi. p. 322. and above all, Mr. Brinsly of Yarmouth, His Arraignment of Separation.

A fourth Observation.

That the doctrine of the Millenaries is a mere fancy. The Text is clear against it; for it says expressly, The last days shall be perilous times. Many dream of peace and joy, and, I know not what, golden, glorious, flourishing times, wherein they shall be free from Sin and Sinners, and live in this World without temptations and troubles. But do not you deceive yourselves with such vain conceits, for I tell you (saith the Apostle) the last days shall be very perilous, wherein all manner of Sins, and Sinners shall abound; men shall be Covetous, Proud, Blaspemers, &c. verse 23. Now whether shall we believe Paul, or these Dreamers; that say, Christ shall come from heaven, and shall reign visibly and personally in Jerusalem a thousand years, as an earthly Monarch, in outward glory and and Pomp, putting down all Monarchy and Empires. Then shall the Church of the Jews and Gentiles live without any Trouble or Enemy, without Sin or Sorrow, without Word, Sacraments, or any Ordinances. They shall pass this thousand years in great worldly delights, eating, drinking, building houses, planting vineyards, and eating the fruit of it, Marrying wives, getting children, and enjoying all the lawful pleasures which all the creatures, then Redeemed from their ancient slavery, can afford? In this earthly happiness shall the Church continue till the end of thousand years, and then comes the day of Judgment. Upon this point I find so many men, so many opinions, 'tis a harder thing to find out certainly what they hold, then 'tis to conquer them. Piscator saith, The Martyrs shall rise a thousand years before others, and shall reign with Christ in heaven. Alsteed comes, and he saith it shall be on Earth, yet after the day of judgment. Mr. Mede with his new light differs from all the rest, affirming, That this reign shall be in and during the day of Judgment, which shall continue a thousand years. [ Chimaera Chimaer • ssima ] a very fiction without foundation in the Word of God. Thus these builders of Babel, are divided and confounded amongst themselves.

The first opinion I find to be most generally received hy the Millenaries. Indeed such carnal Doctrine, suits well with such carnal Saints, This is some of the new light of our times; being nothing but an old error broached by Cerinthus the Heretic in the first Century, 1500. years ago. He was a loose Libertine, and therefore he invented this loose Opinion, to uphold his riotous practices. S. Augustine opposed it. It hath lain dead for a long time, till some some Libertines and carnal Anabaptists of late have revived it, and put a new gloss upon it.

The vanity of this opinion will appear by the arguments in my Chiliasto-Mastyx against Doctor Homes.

Covetous, Boasters, Proud, &c.

See here what a Concatenation of Sins there is, and how they are linkit together, Self-Lovers, Covetous, Boasters, Proud, &c.

Hence observe, That Sins (especially great Sins) seldom go alone. As great men have great attendance, so great Sins have many followers; and as he that admits of a great man into the house, must look to have all his ragged Regiment, and black Guard, to follow him; so he that admits but one great Sir into his heart, must look for Gad, a Troop of ugly lusts to throng in after. Sin i • like a Tyrant, the more you yield to it, the worse it Tyrannizeth over you. 'It is insatiable, and knows no bounds. E. G. David's great Sin of Idleness, brings forth Adultery, Murder, Lying, Drukennesse, Inhumanity, Cruelty. So Lots Drunkenness brought forth Incest; Peters Self-confidence brought him to a denial of his Master, & every denial was worse then other. Mat. 26.72, 74. Adams eating of the Forbidden fruit, brought with it a breach of all the Commandments (as Divines observe) and if it be thus with God's children, who Sin with Reluctancy, oh how violently will Satan drive on his slaves, who give themselves up to Sin! Thus Jezebel cove • s Naboth's Vineyard, but doth she stay there? no, but she subornes false witness against him: and takes away hi • life. Judas at first was a Hypocrite, then a Covetous Caitiffe, and at last sells his Master; so that what we say of Errors in Opinion, is most true in matters of Practice; Concesso uno absurdo consequentur mille ; Grant but one, and many will follow. As there is a Concatenation of Virtues, so that he who hath one in Truth, hath all. As 2 Pet. 1.5.6.7, 8. add to your Faith Virtue, Knowledge, Temperance, &c. there is a golden chain consisting of eight Virtues, as so many Links; for the complete adorning of a Christian. Here Faith hath the Precedency, it being the Root and Mother of all Grace, then see how many Maids of Honor attend her.

7. Virtue, no true Faith without Virtue, no true Virtue without Knowledge, no true Knowledge without Temperance, no true Temperance without Patience, no true Patience without Godliness, no true Godliness without Brotherly kindness, no true Brotherly kindness without Love, This is that golden chain which God bestows on those whom he doth more especially honor. As Christ was adorned with variety of Graces. Isai 11.2. so is every Christian in his measure, he receives Grace for Grace. John 1.16. So Mal. 4.2. Rom. 8.30. there is Vocation, Justification, Sanctification, and growth in Grace, all linked together. So Luke 1.74, 75. Titus 2.12. Phil, 4.8. So there is a Concatenation of Vices, they are so linked one in another, that as in a chain, the drawing of one link causeth the following of the rest; so the admittance of one notorious Sin, brings with it another, and that a worse, unless God stay 〈◊〉 and restrain it: e. g. admit of Covetousness, then follow Usury, Bribery, Boasting, Lying, Forswearing, Murder, &c. So true is that, James 2.20. He that breaks one Commandment, is guilty of all. He that makes no conscience of breaking one, will, when a temptation comes, make no conscience of breaking any one; so that albeit he do not Actually b • eak them all, yet Habitually and Dispositively, he doth.

Oh then stop Sin betimes, resist the very beginnings of it, kill these Cockatrices in the shell, dash these brats of Satan against the stones, fly the very appearance of evil, else you will grow worse and worse, and fall away more and more, till you be ruined; for Sin is like to Water, give it a little passage, and it will eat a way for itself, till it become irresistible. Prov. 17.14. as little Thieves, let in at a Window, unbolt the doors for greater; so small Sins allowed in the Soul, will soon bring greater with them.

Covetous.

This is the second Character of the men of the last times; they shall not only be Self-lovers, but Silver-lovers, and Money-lovers, such as account gain to be godliness. 1 Tim. 6.5. In all their actings be they never so Pious, they have an eye at gain. One being asked what was the sinews of War? he answered Money; being asked the same question a second time, he answered Money; and being asked the third time, he answered still, Money. So if you ask me what is the moving and primary cause that makes so many leap out of a profane course of life, into a great profession of Religion, without any proportionable measure of humiliation? The answer is ready, Money, Money, Money. 'It is to get an office, or that they may be rising men; just like the Shechemites, they would be circumcised, why so? For their cattle and their substance will be ours. Gen. 34.22.23. This sin of Covetousness, is Self-loves First-born. As all good comes from Love, which diffuseth itself for the benefit of all; so all evil, and especially this of Covetousness, comes from Self and Private spiritednesse, which contracts the Spirit, and sordidly makes it all for itself. This Sin is become general, and so the more dangerous; like a Leprosy it hath overspread the land: as the Lord complained of Israel, so he may of England. Jer. 6.13. From the least of them to the greatest, everyone is given to Covetousness. See what follows. ver. 19.

2. This sin is now committed against very great Light, which aggravates it much. The Ministers of Christ have testified against this sin by Preaching, Printing, Light, and Life, (however we are bespattered by the Libertines of these degenerate times) and yet men desperately break forth into it. The men of Nineveh shall rise in judgment against the men of this generation, for they had but one Jonah to preach unto them, and they repented: but we have had many Jonah's, Jeremiah's, Daniel's, Ezekiel's, and yet we abide impenitent.

2. They had but one Sermon, and that a short one, yet they repented of their Covetousness and cruelty; but we have had many large ones, and yet we continue the same men still. Let such know that if Preaching will not mend them, Judgments will end them. If the old World will not return at the Preaching of Noah, the flood shall drown them: if Pharaoh will not hearken to Moses voice, the sea shall swallow him: if Eli's sons will not hearken to the voice of their Fathers, 'tis a Sign God hath a purpose to destroy him.

This Sin of Covetousness is a sin that the Scripture testifies against very much; there is scarce any sin that is branded with fouler Titles, and all to make us out of love with it.

1. 'It is called Idolatry, Ephes. 5.5. Colos. 3.5. which is one of the greatest sins, and breaks the marriage knot. God bears with other sins, but this is a God-provoking, and a Land-destroying Sin. When people once choose new God's, war and judgment will soon be in the gates, Judges 5.8. when Idolatry comes in, God goes out. Now the Covetous man is a gross Idolater, for he loves his money above God, he trusts in it, and saith to the wedge of Gold; Thou art my hope. Job 31.24. He thinks himself more safe with his money in his bags, then all the Saints who have God's promises for their Portion, and the loss of his money grieves him more then the loss of God's favor. Hence Bernard compares Covetousness to a Lady riding in in a Chariot, whose wheels are four Vices.

• 1. Contempt of God.
• 2. Inhumanity towards men.
• 3. Forgetfulness of death, when they must part with all.
• 4. Diffidence and distrust in God's providence and promises.

2. 'It is called the Root of all evil. 1 Tim. 6.10. nor money, but the inordinate love of money is the Root of Pride, the Root of Theft, Murder, Bribery, Perjury, Usury, Heresy; Apostasy, Oppression, false weights, false wares, &c. in a word, 'tis the Root not only of one or two, but of all evil. Then have at the Root (saith Father Latimer ) and have at all; down with that, and down goes all; Preachers should not stand ticking at the branches, but they must strike at Covetousness, which is the Root. The Covetous man, whose aff •• ctions are inordinately set on money, will not stick at the breach of any one Commandment, for gain. Hence Solomon setting forth the vile practice • of lewd m • n, Prov. 1.10. to 18. in the nineteenth verse he sets down the Root of all that; Murder, Theft, Villany, &c. So are the ways of everyone that is greedy of gain Hence Habakkuk [2.9.] calls it an evil Covetousness. 'It is easy to lead it through all the Commandments, for although the Covetous man do not actually break the mall, yet he breaks them habitually and dispositively; there is an inclination and a disposition in him (when a temptation comes) to break them all. Hence David prays. Psal. 1 19.36. incline my heart unto thy Testimonies, and not to Covetousness. Implying, that Covetousness draws a way the heart, not from one or two, but from all God's Commandments.

• 1, The Covetous man is an Unbeliever, he trusts in his riches, and loves them more then God; if they increase, he sets his heart upon them. Psal. 62.10.
• 2. He's a gross Idolater, Ephes. 5.5. He must worship Caesar's Image, and makes a clod of earth his God. Job 31.24. His Bills are his Bible, his Goods his God, and his Pictures, his Scriptures.
• 3. For gain, he will swear and forswear, he will abuse the word and works of God.
• 4. He thinks all time lost which is spent in the Service of God. Hence usually they keep their Feasts, go to Fairs, sell their Wares, visit their Friends, and send their servants on needless errands on the Lord's day, they can spare no time for the Sabbath before it comes, to prepare themselves for it; Hence it is, that they come weary, drowsy, heavy to those sacred solemnities, and cry out as those cruel, covetou • Jews. Amos 8.5. When will the New Moon be gone, that we may sell corn.
• 5. For Money he will go to Law with his own Father, abuse his Mother, wrong Magistrate, Minister, any one for Money. This makes men cruel and unnatural to their Relations.
• 6. How many Murders are committed, and all for Money; To get Money, Judas will sell Christ himself; and many Popes give themselves, body and soul, to the Devil. How many Covetous, cruel Land-Lord's, by oppression, eat and drink the blood of their Tenants, and their Families. Ier. 22.17. Exek. 22.13. and many by their excessive sorrow for the loss of their money, oft become guilty of their own deaths.
• 7. For Money the Popes Holiness will erect a stew, and tolerate whores, and others cast off all modesty and chastity.
• 8. For Money men will rob, cozen, use false weights, false wares, &c.
• 9. What Lying, Slandering, Back-biting, &c. and all for Money? Jezebel will suborn false witness, to get Naboth's Vine-yard.
• 10. He's always coveting his neighbors goods, and this Commandment he breaks above all the rest: for though he cannot get a Kingdom, yet his Covetous heart may desire a Kingdom.

3. Consider 'tis a sin which the very Heathen, by the dim light of Nature have contemned and condemned. Bion calls it the Metropolis of all evil. Cicero could say, 'tis a sign of a sordid spirit to love money. Themistocles could say, take up that gold, for I regard it not; Seneca could say, 'tis the property of a Noble mind to contemn those earthly things.

Hence 〈 in non-Latin alphabet 〉 , magnus; quasi 〈 in non-Latin alphabet 〉 . non terrae filius, non terrenus. Now shall not Faith do that which infidelity hath done? shall Nature excel Grace? and shall we come short of those that come short of heaven? There is no sin so unbeseeming a Saint, as this. Hence the Apostle would not have them once name it, with approbation, but only with detestation. Epes. 5.3. 'It is observed, that he never read in all the Scripture, of any Saint that was ever branded for Covetousness. We read of their falls into other sins, as Aaron's Idolatry, Lots Incest, Noah's Drunkenness, David's Adultery, &c. but I never remember any Saint in Scripture that fell by this sin. That they have the Root of this sin as well as of other sins, is clear by that Prayer of David, Psal. 119.36. but that any Saint was ever overcome by it, we do not read. Luther said of himself, that of all sins he was most free from this, and in this respect I could wish we were all Lutherans. We should answ • r Temptations to this sin, as Nehemiah answered his Adversaries, when they would have had him fly, Neh. 9.11. Should such a one as I fly? so, shall such a one as I be covetous, that have God for my Father, the Promises for my Heritage, that have interest in Christ, and so by him have interest in all, I that am under such special protection, and have such plentiful provision, should I be covetous? Let the Dogs of the World fight for these bones, and scramble for these scraps; let Esau, Laban, Ahab, Achan, Balaam, Jezebel, Judas, Demas, Simon-Magus, feed upon these husks: but let the Saints who are clothed with the Sun, tread the Moon under their feet, Rev. 12.1. they must contemn these Sublunary, Transitory things; counting them all but dung, and dogs-meat, in comparison of Christ, Phil. 3.8, How oft do we read of the Saints bounty and liberality, but never of their rapine, usury, &c. Job was eyes to the blind, and feet to the lame, he never did eat his morsels alone. Job 31. David gave his goods to the Saints, and Millions towards the building of the Temple. The Disciples forsook all for Christ, and the Primitive Christians sold their houses and lands for pious uses, and how careful was Paul to shun this sin! 1 Thes. 2.5. 1 Cor. 9.12.

4. It besots men, it makes them unteacheable, and intractable; none so dull and uncapable of the things of God, as those that are besotted with the World. These thorny cares choke the good seed of the Word, Luke 8.14. and blind the understanding. Isai 56.11, 12. greedy dogs cannot understand, because their minds run all upon gain. This sin so besotted the Pharisees, that they derided even Christ himself, and blew their noses at him in contempt. Luke 16.14. we do not read of any other sinners, that they derided Christ, as these covetous Pharisees did. Thus Ezekiel's covetous he arers derided him. Ezek. 33.30, 31. So that we may as soon expect a crop of corn on the tops of barren Mountains, as a crop of Grace in the hearts of Covetous Cormorants.

5. It eats out that love and tenderness, it destroys that Society and sweet communion which should be amongst the Sons of men. It turns men into Hogs, and Christians into Cannibals. It makes men churlish Nabal's, and renders them cruel and unnatural to the wives of their bosoms, to their own children, to Friends, Neighbors, and dearest relations.

6. It creates trouble to men and their houses. Prov. 15.27. He that is greedy of gain, troubles his own house. He fires his own nest, when he thinks to feather it, and troubles all his own household with hast and hurry to get gain, he overworks both servants and cattle, he brings Law-suits upon himself, and at last a curse upon his posterity; and so Passively, as well as actively, he is said to trouble his own house: what did Achan and Ahab get by their covetousness, but ruin to themselves and their posterity? So Gehazi by his covetousness brought a Leprosy upon himself, and upon his posterity. 2 Kings 5.26, 27. and King Jehoiakim ruined himself by this. Ier. 22.17, 18. by this they provoke God to sell them into the hands of Tyrants and Robbers. Hab. 2.6, 7. and at last it robs them of inward peace, and brings trouble of conscience, which is the trouble of troubles. Isaiah 57.17. such pierce themselves through with many sorrows. 1 Tim. 6.10. they wound themselves on every side, as if one were stabbed all over from top to toe: insomuch that they are seldom free from vexing cares, tormenting fear • , and toiling labors.

7. It makes a man odious to God; however the world may admire such, yet God's soul abhors them. Psal. 10.3. he dislikes all sinners, but he abhors these. Hence God is said to pun his fists at such, as we do at those with whom we are angry, Ezek. 22.13, 14. compared with Numb. 24.10. and cries Woe to them that load themselves with thick clay. [ Hab. 2.5, 6.] ( i. e. ) with these earthly things which burden and oppress the soul; therefore when God is angry with a man, and would punish him for his other sins, he gives him up to this sin amongst the rest. Rom. 1.29. This made the Apostle so careful to warn all the Churches of God against it: as the Church of Rome. Rom. 12.8.13. the Church of Corinth. 1.6.9, 10. Gal. 6.6.20. So Eph. 5.3.5. Phil. 3.18, 19. Col. 3.5. and generally all the Churches. 1 Tim. 6.6, 7, 8, 9, 10.17. This made our Savior not simply forbid this sin; but to use more Arguments against it, then against any one sin whatsoever. Mat. 6.24▪ to the end of the chap.

8. It hardens the heart, so that such men seldom Repent. So long as men have anything to trust in, they will not care for God: when people are grown to be Lord's, they will not come near God, nor be ruled by him. Ier. 2.31. therefore the Lord outs his of their creature-confidences, and makes them sensible of their lost and fatherless condition, before he shows them mercy. Hos. 14.3. other sins which are carnal and sensual, are more easily discovered, and conquered; but covetousness is a more close, cloaked [1 Thes. 2.5.] spiritual sin; and so is more hardly discerned, and more hardly cured. And this amongst others is one Reason why, for one covetous person which returns there are twenty prodigals: which brings me to that Question, Whether a Covetous man be worse then a prodigal?

Answ. We must distinguish of prodigals.

1. Some are compounded ones, and have many other foul enormities mixed with them, as Idleness, Whoredom, Drunkenness, &c. and these aggravated by long continuance in them; now there's more hope of a Temperate young Worldling, then of such a compounded Prodigal.

2. There is a single and simple prodigal, one that only spends beyond his estate, and wastes his means excessively, now (caeteris • paribus) there's more hope of such a one, then of a covetous man; and that for these Reason • .

• 1. The prodigal man doth good to many; but the covetous man, is not good to himself.
• 2. He gives (though he gives too much) and so comes nearer to liberality, whose act is giving; & is nearer to blessedness, according to that of our Savior. Acts 20.35. 'tis a more blessed thing to give, then to receive. But the Covetous man will part with nothing willingly.
• 3. The prodigal hurts himself, yet benefits others; but the Covetous mis • r defrauds both himself, and others.
• 4. The prodigal is more tractable, and sooner reclaimed by reason of his poverty, misery, and affliction, his ear is opened, to discipline, and he more ready to hearken to good counsel. Luke 15. But a covetous man, the more he hath, the worse he is; and the older he grows, the harder 'tis to reclaim him: other sins, age may bereave a man off the acting them; but covetousness increaseth by age. How long may we preach to such before we can stir them; we speak to stones, and call to dead men. Hence our Savior tells us that a Camel may sooner go through the eye of a needle, then a rich man (because so apt to trust in his riches) can enter into the Kingdom of heaven. Mark 10.24, 25.

9. It unfits a man for any employment, whether it be

• Magistratical,
• Ministerial,
• Martial, or
• Domestical.

1. He's an unfit man to be a Magistrate, such a one will transgress for a morsel of bread, any base reward will bias him, and therefore Jethro describing a right Governor, tells us [ Exod. 18.21.] that he must be,

• 1. A man of Courage, a magnanimous man, one that fears not the faces or frowns of any, be they never so many or mighty; else he will soon be daunted and discouraged. The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage [2 Chron. 13.7.] though he were then above 40. years old, as appears 1 Kings 14.21. therefore God commands Joshua [1.7.] to be strong and of good courage, and the like counsel David gives to Solomon, 2 Kings 2.2.
• 2. He must fear God, or else he will fear the face of man, Deut. 1.17. the great fear of God will devour all base inferior fears. Micaiah feared not two great Kings sitting on their Thrones in Pomp, because he saw a greater then they, 1 Kings 22, 10.14.19. no man can be truly valorous, but he that is truly Religious; as we see in Joseph, Nehemiah, Daniel. The fear of God is the Foundation of all Virtue; without it [ non sunt verae virtutes, sed Vmbrae ] they are mere shadows.
• 3. He must deal justly and truly, sifting out the truth, that the poor be not oppressed.
• 4. He must • ate covetousness. Public persons must have public spirits, not seeking themselves, but the common good, else he will take bribes, which blind the eyes of the wise, so that they cannot discern between a good cause & a bad: it makes them partial, & perverts judgment; making men pass sentence on his side, from whom he received the bribe. Hence the Lord so oft condemns it. Exod. 23.8. Deut. 16.19. & 27.25. 1 Sam. 8.3. Isai 5.23. and 'tis made a note of a wicked man, Psal. 26.9. his right hand is full of bribes. These stop the ears, tie the Tongue, and manacle the hands. No Vice so foul as this in a Magistrate; the bottle and the basket will make him to do anything. So that if a Judge should ask me the way to Hell ( saith B. Latimer) I would show him this way. First, Let his heart be poisoned with Covetousness. Secondly, Let him then take bribes, and at last pervert judgment: there lacks a fourth thing to make up the Mess, which, so God help me (saith he) if I were Judge, should be Hangum tuum, a Tyburne Typpet to take with him; if it were my Lord chief Justice of England, or my Lord Chancellor himself, to Tyburne with him. As birds are caught with bird-lime, so are men with gifts: and therefore men deal with such as we do by dogs, throw them a crust, that they may not bark or bite. This was one of those sins that helped to ruin Jerusalem. Ezek. 22.12. Micah 3.11, 12. Isai 1.23, 24. many build them brave houses with their bribe, but God threatens to bring a fire on those houses. Job 15.34. though bribes may build them, yet bribe-takers cannot protect them, for God hath said it; who is able to perform it, that the Tabernacles of Bribery shall be consumed. This hath made God's servants careful to keep themselves pure from this sin. 1 Samuel 12.3. Acts 20.33. and the Lord hath promised Life and Happiness to such. Psalm 15.5. Prov. 15.27. Isai 33.15.

Quest. Are all gifts unlawful, and may a man never take a gift?

Answ. We must distinguish of Gifts.

There are six sorts of gifts.

• 1. Gifts of Piety, to promote God's worship.
• 2. Gifts of Charity to the Poor.
• 3. Gifts of friendship to preserve amity.
• 4. Gifts of duty and gratitude from inferiors to superiors, to testify their Obedience, and Thankfulness.
• 5. Gifts of bounty and favor from superiors to inferiors, to testify their love to them. Now there is no danger in such gifts, because they increase love, and help to preserve human society.
• 6. There are Gifts of iniquity, that tend to the destruction of our Brethren, and the perverting of Justice; and this is that Bribery; and those Gifts which God's word condemns. It doth not simply condemn the taking of a Reward, but the taking of a Reward against the Innocent, Psal. 15.5. So that 'tis not sinful by way of Gratitude, either to send a gift, or to receive a gift: but to send a gift, to the end that Justice may be perverted, the eye blinded, and the Innocent condemned; so to send a gift, and so to receive a gift, is both a sin in the one, and the other.

He that would see more against Bribery, let him peruse Mr. John Downam 's 4. Treatises against Swearing, Drunkenness, Whoredom, and Bribery. Willet on Exod. 23.8. Doctor Downam on Psal. 15.5.

2. It unfits men for the Ministry. Covetousness is odious in any man, more odious in a Magistrate; but most odiou • in a Minister: who by his life and doctrine ought to witness against it. It troubles us to be abused by strangers, but to have our menial servants, and such as are near to us, to prefer the trash and dross of the earth before us, that is the highest and horridest ingratitude: insomuch that a dull Ass reproves Balaam for it, 2 Pet. 2.15, 16. With what face can a man reprove that in another, of which himself is guilty? therefore 'tis made one special Qualification of a Gospel-Minister, he must not be greedy of filthy lucre. 1 Tim. 3.3. Titus 1.7.11. 1 Pet. 5.2. The man of God must not only go, or run, but Fly from this Vice, 1 Tim. 6.10, 11. for a Minister to be a Mercenary man, or a Market-man; or by flattery and daubing, to curry favor, and get riches, this is that filthy lucre, so oft cendemned in Scripture. Such are called greedy insatiable dogs, Isaiah 56.11. who for a slight reward profane the Name of God, Ezek. 13.19. Paul knew what a blemish this would be to his calling, and therefore he was always careful to shun the very appearance of it. He oft parted with his right for Peace, & demanded not what was his due, but labored with his hands (in the Churches infancy and low condition) that he might not be burdensome to any. 1 Cor. 9.6, 7. 1 Thess. • .5, 6.9. We are soldiers, and therefore we must not entangle ourselves in these low things. 2 Tim. 2.4. Caution, yet let no man accuse us of Covetousness, for demanding those dues, which by the Law of God, and the Laws of the Land, are due unto us. The laborer is worthy of his hire, saith Christ, Matth. 10.10. this Paul proves by many Arguments 1 Cor. 9.7, 8, 9. 1 Tim. 5.17, 18. Many would have us Preach for nothing; when soldiers will fight for nothing, and Trades-men work for nothing, we will Preach for nothing. In the mean time let them know, that 'tis one thing to preach for money, and another thing to take money for preaching. Though we receive pay for our pains, and may justly demand it for our great labor, yet we do not make that our end. The conversion of souls, and not money, is the ultimate end of all our labors. but I have spoken fully to this point in another Treatise which is now Printed.

3. He cannot be a good soldier, that minds money more then the cause of God; such a one will betray his trust, or plunder, and use violence: This S. John foresaw, and therefore commands soldiers to do violence to no man, but to be content with their allowance. Luke 3.14. It's an ill Trade to go up and down killing men for eight pence a day; such fight with an ill conscience, and so will fly in a time of trial. As the man must be good, and the cause good, so his end must be good, else he mars all.

4. He's unfit to govern a family, he will make slaves and drudges of his children and servants. Better be some men's beasts, then their servants, for those rest on the Sabbath, while these are drudging for their covetous Masters. These men either cannot pray with their Families, or else the cares of the World will not suffer them; they savor nothing but Earth: they are mere Earth, Earth, Earth. Ier. 22.29. They are Earth by Creation, Earth in their Conversation, and return to Earth in their dissolution. They have earthen bodies, and earthen minds too, and so are mere Earth, and have their names written in the Earth, which shall be their Hell, as some conceive. Ier. 17.13.

[He that would see more Disswasives from this sin, let him peruse Mr. Boltons Directions for walking with God▪ p. 289.288. &c. where you shall find 12. excellent considerations against it, and Mr. Palmers Memorials. p. 10.3. &c.]

Observ. We are free from this sin (say most men) though most men are guilty of it, yet few will acknowledge it. 'It is a secret, subtle sin, that hides itself under the Cloak of good husbandry, frugality and thrift. 1 Thess. 2.5. I shall therefore give you some signs and characters of a covetous man. This sin may be discerned.

By our

• Thoughts,
• Words, and
• Works.

1. Try yourselves by your Thoughts, this is the best way to know what you are, for as a man thinketh, so is he, Prov. 23.7. By these the Lord tries us, Psal. 139.23. 2 Sam. 16.7. Job 42.2. and therefore by them we should try ourselves; they are the peculiar acts of God's eye, and greatest in his esteem; 'tis not so much our words and works, as the bent of our hearts and spirits which he ponders. Prov. 16.2. and if he find them irregular, it displeaseth him, Gen. 6.6. Prov. 6.18. Isai 65.2, 3, 5. Zach. 8.17. Ier. 4.14. Rom. 2.2.21. not only the works, but also the Thoughts of the wicked are an abomination to the Lord. Prov, 15.26. and though Thoughts are free in respect of the Courts of men, yet they are not free from the All-seeing eye of God, Isai 66.18. I know their thoughts.

2. They are not free from God's word, it takes hold of them, Heb. 4.12. Exod. 20.17.

3. They are not free from his revenging hand. Ier. 6.19. Rom. 2.21. Revel. 2.23.

2. We should try ourselves by the thoughts and devices of our hearts, because they are the more immediate issues of our hearts, and cannot so easily deceive us as words and works may. A man cannot so well judge of the goodness of a spring by the water which runs 7. miles off, as he may by going to the Fountain head: so we cannot judge so well of ourselves, by our actions, which are as streams, as we can by our Thoughts, for there are many Occurrences between the Act and the thought. These are the Master-wheels, and first movers in the soul, and from them issue either life or death. Prov. 4.23. Isai 59, 7. Mat. 15.19. if a man be Malicious, Murderous, Covetous, &c. first, his thoughts are so, and thence come evil acts. These are the Root, and those the Fruit, these the Mother, and those her Daughters. In the time of the Law, the Lord required the first-fruits, and the first-born. Exod. 22.39. he calls not now for the first-born of our flocks, or bodies, but of our souls: these must be kept more especially for him.

3. They are the Universal Acts of the heart, which discovers itself most clearly by them.

4. They are the swiftest acts of the heart, nothing swifter then thoughts, we can think of a thousand things in a little space.

5. They are the conscientious things of the heart, Rom. 2.5. their thoughts accusing, or excusing them.

6. They are the freest acts of the heart, we do not always as we think, or speak; but thoughts are free, we think as we please. When Peter denied his Master, if we look to his words, you would judge him an Apostate; but if a man could have seen into his heart, there he should have found. Rabboni, My Lord, at least,

7. They are the continual issues of the soul, and so we may the better judge of ourselves by them. There is no judging of a Niggard by one great Feast which he keeps, but by his constant fare: So observe, what thy heart doth constantly and habitually run upon, what doest plod most upon? as the liberal man deviseth liberal things, and by them is established; so the covetous man deviseth covetous things, and by them is ruined. Isaiah 32.7, 8. their end is destruction who mind, viz. inordinately, habitually, and excessively earthly things. When men can forget God, days without number, and he is seldom in their thoughts, but their minds run altogether on their Oxen, Farms, Wives, Money; when their desires be greedy after those things, and their joy excessive in the enjoyment of them, and their sorrow excessive in parting with them; these are palpable evidences of a heart that Trades, and is exercised in Covetousness. 2 Pet. 2.14.

[Concerning Thoughts, see Doctor Goodwin, Vanity of Thoughts, Doctor Burgess his Serm. on Ier. 4.14. Fenner on Philip. 3.19. Fol. p. 43. P. 1. and on Isaiah 55.7. Fol. p. 139. Mr. Angiers 's Treatise. Doctor Preston on Rom. 2.18. Serm. 3. p. 69., 70. Hooker, Souls Preparation. p. 64, Church his Treasure, p. 353. Mr. William Burton, Anal. of Belial. Serm. 7.]

By thy Words. Out of the abundance of the heart doth the mouth speak. Matth. 12.34. What is in the Ware-house will appear in the shop, what is in the heart, the Tongue tells you. As is the man, such is his language; as we know what Country-man a man is by his language, a French-man speaks French, &c. So we may guess at men by their language; a good man hath good language, he speaks the language of Canaan ; an evil man speaks the language of the World, Isai 32.6. discourse with him of that, and he is in his Element; he can talk all day of it, and not be weary: but talk to him of spiritual things, and he is tanquam piscis in arido, out of his Element, he hath nothing to say. It's a sure sign men are of the World, when they speak only of the World, 1 John 4.5. when the sum of their talk is, Who will show us any good. Psal. 4.6. ( i. e. ) who will show us how we may get goods and riches, as they said to Peter, thou art a Galilean, thy speech bewrayeth thee; so these are Worldlings, their very speech betrays them.

3. By thy Works, and walking towards

• Thy Self,
• Thy Family,
• Thy Neighbors.

1. When a man lives besides his Estate, and can scarce allow himself Meat, Drink, Apparel, Rest, or things convenient: this argues a covetous spirit, for he that is cruel to himself, to whom will he be good? Solomon esteemed it a great evil for a man to have riches, and no heart to use them. Eccles. 6.1, 2. like an Ass which carrieth gold for others, when itself feeds on thistles. This man is always poor, and wants as well that which he hath, as that which he hath not. Like Tantalus, who sat up to the chin in water, yet died for thirst. Poor men want many things, but the covetous all things. These are men sometimes of good Wills, but bad Deeds ; they are so far from being like Dorcas, who made coats for the poor whilst she lived, [ Acts 9.36, 37.] that they can scarce endure to make any for themselves.

2. By his walking towards his Family. He's base to his wife, and base to his children, they are bred like so many ignorant wild colts. They are like to be golden calves, and that's all. He's base to his servants, he ove-worketh and over-watcheth them. He never catechiseth, or instructeth them, he never prayeth with them, or for them. He's cumbered about many things, and can spare no time for the service of God, either in his Closet, or Family.

3. Towards his Tenants and such as are under him, how cruel is he? he wracks them, he squeezeth them, he sucks them, till he hath got all the blood out of their bodies, and money out of their purses. They grind the faces of the poor, as the Milner doth his corn, so long as there's any meal to be had out of them. Isai 3.15. yea so exceeding cruel are they, that they do not only fleece, but flay them; Micah 3.2, 3. They pluck off their skin from off them, and their flesh from off their bones, and break their bones, and chop them for the pot, and seeth them again in the Caldron. Observe the Method of these cruel Cannibals, barbarous butchers, and cursed Cooks.

• 1. They flay off the skin.
• 2. They eat the flesh.
• 3. Like dogs they fall to gnawing the bones. They break the bones, they'll get somewhat out of the bare bones; they suck them, they beat them, they heat them again; to fetch out marrow; and at last boil them again, to get out the utmost drop of fatness. How do the Prophets thunder out Woes against unmerciful oppressors. Isai 5: 8. Amos 1.3. & 2.6, 7. Habbak. 2.11, 12. Mal. 3.5.

Yea, the wiser sort of Heathens have abhorred such cruelty. Philip, King of Macedon, being counseled to increase his Revenew, wisely answered. I like not that Gardener which pulls up his herbs by the roots. The like answer gave Tiberius Caesar to one that advised him to augment his Treasure. The Wool (said he) is sufficient, I will not have the Pelt too: For if the Wool be shorn, it will grow again, but if the skin be pulled off, then farewell all.

2. When men are hard-hearted to the poor. They have money for Pride, and money for their Lusts; but for the poor servants of Christ, they have nothing: like Churlish Nabal that hath abundance for himself, but nothing for a pious David, 1 Sam. 25.10, 11, 36.

3. It argues Covetousness, when men are over-reaching and unrighteous in their dealing; when they have false Weights, and false Wares; when they work upon the ignorance and necessities of people.

4. When men murmur at just Taxes, justly assest; every penny of pay goes to their hearts, and comes like drops of blood from them. How many excuses do they invent? they be poor, in debt, have great Families, &c. for Pleasure, Pride, Purchases, they have Pounds: but to preserve Peace, and the Gospel of Peace, they have not Pence.

1. Let such know that there are Dues belonging to Caesar which must be freely and cheerfully paid: Matth. 22.21. Luke 20.25. Give unto Caesar (saith Christ) what is Caesar's due, give it as willingly, as if it were a free gift; so saith Paul, Rom. 13.7. render to all their Dues, Tribute to whom Tribute is due. Hence Christ, though he might have pleaded Freedom (as being of the blood) yet for Peace-sake, and to avoid Scandal, he paid Tribute. Mat. 17.29. They have right to their Tributes both by the Law of God, by the Law of the Land, and by the Law of Nature. We enjoy great blessings under them, both Temporal and Spiritual; we sit queitly under our own Vines: no Plundering, Fireing, Crying, nor Killing in our streets. Now to preserve all these, there is a Necessity of Taxes, which are the sinews of a State, and without which no State can be long, kept in Peace. Nor can the Church, Common-wealth, Armies, Navies, Counselors, Schools, Universities, Hospitals, &c. be maintained without Taxes, and therefore there is a great deal of Equity, and Necessity in their payment.

2. You that groan before you are sick, and murmur without a cause, must know, that your Blessings are far greater then your Burdens. We enjoy Houses, Lands, Wives, Lives, Children, Peace; and above all, the Gospel of Peace; the Token of God's special presence amongst us, for this mercy alone: many of our forefathers would have given twenty times our Taxes, and have thought it nothing: if one should give us a 1000 l. per annum, provided we would pay a Pepper-corn every year, to testify our Thankfulness, we would count him unworthy of so great a gift, who should deny so small a favor,

3. Suppose superiors should lay unjust Taxes on us, yet must we patiently undergo them; remembering that 'tis the sins of a people which give strength to Tyrants. Things that cannot be remedied, must patiently be borne. When the Lord told Israel what their King would do to them, all that they must do, was to cry unto the Lord, and acknowledge their sin, 1 Sam. 8.11, &c, not that God approved of such doing, but showing them what the might of a King would draw him to do.

4. Especially when Taxes are imposed on the Subject by Authority of Parliament, the best and highest Court in the Land; they should cheerfully be paid. This is the fundamental and most proper Government in the Land. 'It is indeed the glorious privilege of our Nation, above all other Nations. 'It is that Government which the Lord hath wonderfully owned in all their set battles, and miraculously preserved in despite of all opposition. 'It is observed by a great Master of the Law (Sir Edw. Cook ) that no Prince ever prospered, that did oppose Parliaments, and those that have been ruled by Parliaments, have flourished wonderfully; as King Henry the Eighth, King Edward the Sixth, and Queen Elizabeth. Tacitus observes that the Romans vanquished the ancient Britons for want of Parliaments.

Object. Parliaments have done very little good, Errors and Disorders, still abound, &c.

Answ. Omne invalidum naturâ querulum. Weak men are full of complaints; when men faint in time of trial, it argues their strength is but small.

1. Know, Parliaments have done much, very much, considering the Mountains of opposition which they have met with,

2. Had not my sins, and thy sins hindered them, they had done more. We oft murmur at Moses and Aaron, when 'tis our own Rebellion that keeps us in the wilderness.

3. The Parliament never approved of those Errors and Disorders, which are now so rise amongst us. For

• 1. They did expressly Covenant against them.
• 2. They have published Ordinances and Acts in Print against them.
• 3. We hope this present Parliament will take further Order for the suppressing of them.

I have been the larger on this point that I may take off that scandal which the wicked (in all ages) have cast on the people of God. viz. That they are enemies to Caesar, Factious, Seditious, Turbulent, &c. Thus Haman accused the Jews for Breakers of the Kings Laws. Hest. 3.8. Paul is counted a pestilent fellow, and a troubler of the State, Acts 17.18. & 12.26. & 24.5. and Christ himself was counted no friend to Caesar. But this I dare boldly affirm, That Superiors have no better Subjects in the Land, then such as fear the God of heaven. These obey for conscience sake, when others obey only for Self, and out of Fear. These will sacrifice their Lives and Estates, in just and Honorable ways, for their Governors; when those that serve them for their own Ends, will leave them, & forsake them. These pray, Pay, and Preach for Caesar, carefully obeying his just commands: whilst the wicked are Cursing, Swearing, Drinking, Murmuring at Taxes, and Transgressing their Laws. The honor of Religion should be dear to us, and we should walk so wisely, that we should give no just cause of offense to any. Colos. 4.5. 1 Pet. 2.12. much less to our Superiors but by our wise, inoffensive walking, we should labor to win their hearts to a love of the truth. As a wise and virtuous wife may be a means to win her husband, 1 Cor. 7.16. So holy, humble, wise-walking Christians, may be a means to convert, or at least to convince such as are a verse to the Truth. So did the Constancy, Courage, Patience, and Piety of the Primitive Christians.

2. We shall encourage the Lord to continue the Blessing of Government amongst us. 'It is a great Government amongst us. Take it away, and you open the Flood-gates to all Licentiousness and Villany; men would be like Ishmael, wild men, every man's hand would be against his Brother. Gen. 26.12. when there was no King in Israel, every man did what seemed good in his own eyes, Judge. ult. ult. Without Government, one man would be but bread for another, as in the Sea, the greater fi • h devour the lesser. Hab. 1.14, 15. Take away Government, and what Rapes, Rapines, Tumults, and Disorders, would there be? every man's lust would be a Law. Better have Tyranny then Anarchy, a Tyrant then no Government. Better live in a State where nothing is lawful, then where all things are lawfvll to be done. 'It is a very bad Government indeed, that is worse then none at all, where there is Magistracy, some may be oppressed and wronged; but none can be righted, where there's none. Better poor people should sit under a scratching bramble, then have no hedge at all to shelter them from the storms of popular fury. Seeing then that the Magistrate is the Minister of God for our good, both Temporal and Spiritual. Rom. 13.4. Seeing he is a means under God to preserve our blessings to us, and to increase them in our hands by a Peaceable enjoyment of them: there is all the reason in the world that we should freely and fully contribute to his necessities in the promoting of such just and pious designs. And they deserve to be branded for sordid Earthwormes (unworthy to enjoy any Privileges in a Nation) that shall murmur or repine at such just Assessements as tend to the preservation of the land both in its Being, and Well-being. I have insisted the longer on this Point, that the world may see, Religion is no enemy is to Caesar.

I come now to remove those more especial Pretences, and Fig-leaves, under which the Covetous would hide themselves.

1. Obj. 'It is but a small sin (say some) 'tis Frugality, Thrift, Good-husbandry, &c.

Answ. Is Idolatry, and spiritual Adultery a small sin? Is the root of all evil, and the breach of all the Commandments, a small matter? is it a matter of nothing that brought the Leprosy on Gehazi, and his posterity, stoned Achan, and brought Judas to the haltar?

2. Know that the Devil puts the finest names upon the foulest Vices. Heresy is New-light, Sottishnesse is Sanctity, Pride decency, Drunkenness good-fellowship, and Covetousness good-husbandry; though it brings men to beggary. Prov. 11.24. there is that withholds more then is meet, and it tends to poverty.

2. Object. I do but make the best of mine own, and that is no sin.

Answ. 'It is true, in just and honest ways, we may make the best of our own, but if you go about by Usury, Oppression, &c. to raise yourself and yours, then you make the worst of your own. Hereby you get care to yourselves, envy from your neighbors, become a prey to thieves, bring peril to your persons, curses on your children, Law for your Heirs, and damnation to your Souls.

3. Object. We have a great charge of children, and many to provide for, now Parents are commanded to lay up for their children, and he that provides not for his own, is worse then an Infidel. 2 Thes. 4.12.

Answ. Some have no charge, but themselves, yet they drudge, and are never satisfied. Solomon tells us there is one alone, and not a second, yet there is no end of his labors. Eccles. 4.8.

2. Suppose thou hast children, yet how dost thou know what thine heir may be? he may be a spend-thrift, and wast that in a short time, which thou hast toiled for all thy days. Eccles. 2.18.19.

3. Though Parents may & must provide for their own, yet it must be in a moderate, prudential manner, not with a carking, vexing, distrustful care; pious education, is the best Portion; that can never be lost. Piety hath the promise, & the promise virtually is everything, this is the riches which God commands Parents to provide for their children, Psal. 75.5, 6, 7. Deut. 6.6, 7. to teach them God's Statutes, and bring them up in his fear. Ephes. 6.4. We may love our children, but it must be In, and For the Lord; we may not to raise them, ruin ourselves, nor to make them rich, make ourselves poor; nor to get Temporalls for them loose Eternalls for ourselves.

4. Suppose you do get riches for your children, yet how knowest thou whether ever thy children shall enjoy them? for as riches are uncertain in getting, and uncertain in keeping, so when we die, 'tis uncertain to whom we shall leave them. Thine enemies may be thine heirs, for ought thou knowest; many rich men of late have found it so, in many parts of the Land. Many times the riches of the wicked i • laid up for the just, whom they most hated Prov. 13.22. as Nabal's was for David, Haman's for Mordecai, and the Canaanites for the Israelites. Hence Christ makes it the note of a • oole, so to mind Temporalls, as to lose Eternalls. Luke 12.16, &c. That rich fool, like a secure Ep • cure, sings a requiem to his soul, and promiseth himself many years, when he was not sure of one day. But what saith God to this covetous Caitiff with his new Barns, when he might have laid up his corn more safely in the poor's bellies? v. 20.

First he's called a fool for his pains. The World accounts such wise men, but in God's Dictionary their name is Fool, and their folly appears, in that they never think on the shortness of their lives, the uncertainty of riches, and the great account which they must give for them.

2. God comes sudenly and unnexpectedly upon him. This night shall thy soul be taken from thee. Thou dreamest of many years, behold in this night of thy ignorance, and darkness, in this night of thy security and negligence, whilst thou art glorying in thy riches, Bags, and Barns, comes a Feaver, Plague, Sword, &c. and sweeps thee and thine away.

3. The devil fetcheth his soul against his will; a rich worldling is loath to die; a good man patiently and quietly commits his soul to God, 1 Pet. 4.19. but a wicked man's soul is required of him. This night they, viz. the Devils, whom thou hast served, and obeyed, shall require thy soul: for as the good Angels do carry the souls of the godly into Abraham's bosom, so the evil Angels carry the souls of wicked men into hell. Lastly, his folly appears in heaping up riches when he knew not who should gather them. Then whose shall these things be, which thou hast provided? q. d. thou laborest and toylest for thou knowest not who, whether for a Friend, or Foe, a Kinsman or a Sranger, a Wise man, or a Fool, a temperate man or a waster; if thy Friends have them, they may do them good, and they may do them hurt; they may help, and they may hinder them; they may be blessings, and they be curses to them. How many have been undone by the estates that have been left them, and had been happy, if they had not been so happy; they might have been rich in Grace, if they had not been so rich in goods.

4. Obj. We are Religious, and therefore not Covetous.

Answ. It doth not follow, for a man may practice all the duties of Religion, and yet be a covetous wretch, as we see in Judas, and the Scribes and Pharisees, who fasted, made long prayers, gave alms, & yet Christ taxeth them for covetousness. Mat. 23.14 So Ezekiel's Hearers. Ezek. 33.31, 32. covetousness is a secret sin, and cleaves close to the natures of the best. Hence Christ warns his own Disciples to beware of it, Luke 12.15. & 21.34. Yea the more pious any man is, the more the Devil will tempt him to this sin. This made St. John write to those that were strong in grace, and fathers in Christ's School, to take heed of loving the world. 1 John 2.15.

5. Obj. Men praise me, and therefore I am not so bad as you would make me.

Answ. Yet God abhors them, Psal. 10.3. and though all thy fellow-prisoners praise thee, yet if the Judge condemn thee, thou art undone: for 'tis not he whom men commend, that is commendable, but he whom the Lord commends. Rom. 2.29.

[He that would see anymore, let him peruse M. Capel on Tentat. Part. 3. Sect. 8. p. 329. Edit. ult. ]

Quest. But what Means must I use to overcome this sin?

Answ. You must first remove the Causes (as Physicians use to do) and then the effect w • ll cease. Now the the first cause of covetousness is Diffidence and Distrust of God's providence, and promises. This unbelief is the very Root of all those Vexing, Inordinate, Tormenting cares, which possess men's hearts. They question whether God will provide for them, and therefore they are so excessively careful to provide for themselves. The weakness of the Disciples faith strengthened their fear about food and raiment, Matth. 6.30. The Lord foreseeing this, hath for our support promised, that he will never leave us, nor forsake us. Heb. 13.5. there are five Negatives in the Text, to assure us of the truth of it. q. d. I will not, no, I will not; I will in no wise leave thee, nor forsake thee. He that provides for Sparrowes, and feeds the Ravens, will not fail his people; man is a poor weak creature, and cannot live without some prop; and if he trust not in God, he will trust in uncertain riches. Prov. 18.11. For this the Lord who is a jealous God, and cannot endure a Corrivall; crosseth and curseth him, and sets an Ecce of detestation upon him. Psal. 52.7. Lo, this is the man that made not God his strength, but trusted in his riches. Let us therefore act and strengthen our faith, for it fears no Famine, Dangers, or Difficulties. Get assurance of heavenly things, that will ennoble your minds, and make you to contemn earthly things. If you be risen with Christ, and have set your affections on things above, they will die to things below. Colos. 3.1, 2. He that is filled with sweet meats, cannot away with courser fare.

2. Discontent with men's present condition, man is a poor froward, wayward, perverse, d • scontented piece. God hath much ado with u • . I • Israel be in Egypt, he then longs to be in Canaan ; let God bring them into Canaan, and then they long to be in Egypt again. Our present Callings, dwellings, Wives, please us not. The Servant would be a Master, the Maid a Mistress, the old man young, the single man married, and the married man would fein be single again.

1. Consider that this discontent with thy present condition is a dangerous Temptation, It makes men unthankful to God for present enjoyments, and to undervalue the blessings they have.

2. Discontent makes men like to the Devil himself, who is a proud discontented spirit, Jude 6. as contentation make us like to God, and partakers of the divine nature; so Discontent makes men like to Satan. A gracious man is a Self-sufficient man; he rests contented with his little. Suppose all the creatures in the world should be destroyed, yet God would be El-shaddai, all-sufficient still, laying all happiness in himself: So if God should take away all creature-comforts from a gracious soul, yet so long as he hath God for his portion, he hath all; and is as joyful, as if he abounded with all creature-comforts. Hab. 3.17. Psal. 16.5, 6, 7.

3. Discontent brings ruin, Ahab was not content with a Kingdom, but he must have Naboth's Vine-yard too, and that ruined him. 1 Kings 21. This cast the Angels from Heaven, Adam out of Paradise; he would be like God, and made himself lower then man. Psalm 49. ult. Let the scratching bramble, and tearing 〈◊〉 , aspire after Ru • e, and to be a King: but let the Vines of God's planting content themselves with the wine, and sweetness which God hath given them. Judge. 9.14, 15. when Israel was not content with Manna, but they must have flesh, they had it with a curse to boot. Numb. 11.31.33. Impatience may wrest a deliverance from God, but we had better be without it. Such Preservations oft-tim • s are but Reservations to some greater judgment. This ruins men in Temporals: as a rolling stone gathers no moss, so a running, discontented head gathers no riches. 'It is not those which are rich in an orderly way, but those that will be rich before their time, and that by unjust practices; such bring themselves into a snare, and do so drown themselves in perdition, that they seldom or never rise again. 1 Tim. 6.9. So did Balaam, Jude 11. and Achan, Ahab, Judas. This ruins men in Spirituals. It robs the soul of that Peace and Joy, which it should find in God, it distempers the spirit, and makes it unfit for holy duties. It lays men open to many sad Temptations. What makes so many Witches? Discontent. What makes so many run to Withes? Discontent. What makes so many murder themselves? Discontent. This lets the Devil into men's hearts. Ephes. 4.27. He loves to fish in troubled waters, and carefully observes all excesses in us, whether of sorrow, or joy; and acts accordingly.

Here some object. If I had but such Gifts and Graces, as others have. I could be content, but it troubles me, that I come so short of many others.

Answ. You must know that God hath ordained some men for more eminent places, and these he adorns with more eminent Gifts and Graces. Others are for lower service, and these he gifts accordingly. Some are to be Eyes, some Hands, some Feet, some little Toes in the body, yet all useful and beautiful in their places. It's a great dignity to be the least member of Christ's mystical body.

2. Though thou be inferior in some things, yet thou mayest excel in others. Another, it may be, may have more knowledge; yet thou mayest practice more. Another may have more Learning; but thou more Humility. Aaron excelled in eloquence, and freedom of speech; but Moses excelled in Wisdom, Solidity, and Meekness. God in his Wisdom hath so ordered it; that no man hath all things; but some excel in one thing, and some in another, that we might all be useful in our way, and helpful each to other.

Quest. But suppose the Lord should call me to a higher place, must I still content myself with my low condition?

Answ. As when the Lord calls us to a lower condition, to forsake all, as he did Abraham, to leave a certainty, for an uncertainty. Gen. 12.1. Acts 7.5. We must cheerfully obey. So when he calls us to Riches and Honor, as he did Joseph, David, Hester, Daniel ; We may and must with Thankfulness accept it: or if the Lord by our industry, or by the death of Parents and Friends, shall enrich us, we may accept of them, and must improve them to the honor of that God, that gave them. As we have better wages, so we must do do more work. As he hath exalted us, so we must exalt him. Like Jehoshaphat, when God gave him riches in abundance, his heart was lifted up in the ways of the Lord, 2 Chron. 17.5, 6. Such are not slaves to their Riches; they do possess it, but it possesseth not them.

Quest. But how shall I know when I am called to an higher place?

Answ. When the Lord gives Gifts and Qualifications suitable to the work which he calls us to; for God calls none to any employment, but he gives them gifts, in some competent measure, answerable thereunto.

2. When we come not to our Places by Bribery, Simony, or any indirect means. When we make not money our end, but the glory of God; for many pretend a Call from God, when it's 100 l. or 200 l. per annum that calls them. This is Mammons call and not God's, and such prosper accordingly; they have no comfort nor success in what they do. But when a man shall see (upon the improvement of his gift) a clear hand of providence, leading him from a lower to a higher place, wherein he may bring more glory to God; and he can make it appear to others, that this is his primary end: then go and prosper, and the Lord be with thee.

3. Carnal security, with hopes of long life, and thoughts that they shall live here forever, Luke 12.17, 18. this made that rich churl so eager after the World. Such may do well to remember, that we are but strangers and pilgrims here. That our life is short and uncertain, like a Tale that is soon told. Psal. 90.9. a span that is soon measured, Psal. 39.5. like a shadow that soon passeth away, Job 8.9. like a vapor that soon vanisheth. James 4.14. Like a flower that soon fades. Isai 40.7. James 1.10, 11. Like the grass that soon withers. 1 Pet. 1.24. Like a Post that hasts away. Job 9.25. Like a Weavers shuttle, that flies swiftly. Job 7.6. Like a race that is soon run, Like a thought which quickly comes, and quickly goes. Psal. 9.9. Like a dream which quickly vanisheth. Psal. 90.5. Like a blast of wind which returns no more, Job 7.7. Psal. 78.39. though a man should live a thousand years; yet in God's sight, and compared with eternity, it is but as a watch of the night, which lasteth but three hours

Besides, Physicians observe that, within us, we are obnoxious to three hundred diseases; besides many new ones which have not been heard of till of late; yea, how many have been killed by immoderate passions? as excessive Joy, Sorrow, Fear, Envy, &c.

2. Without us, there is the Sword, Plague, Famine, Fire, Water, Beasts, and wicked Men, who are worse then Beasts. Death is in our Cap, in our Pot, in our Meat, Drink, Gloves, Apparel: a Haire, a Flye, a Raisin stone, a Tile from an House, may soon end us; So vain a thing is man. Psalm 39.11.

This, seriously considered, is a notable means to mortify our affections to the World. Remember that all these creature-comforts, have aut finem suum, aut finem tuum, either thou must from them, or they from thee; how soon thou knowest not. 1 Tim. 6.7. 'twill be our wisdom therefore to wean our hearts betimes from these low enjoyments; that so when our last weaning by death shall come, it may not be better to us.

4. False Notions, and delusive conceits about riches. This indeed is the prime Cause of Covetousness. Most men are blinded, they judge Riches to be that which makes a man and his Posterity happy. Hence it is, that they place their Comfort, Joy, Contentment, in these Perishing, low things.

They call them Goods, as if they were the only good Wealth, as if it were well for all such. Profit, Gain, Treasure, Substance; as if there were an All-sufficiency in them. They look upon a man as undone without them, but he that hath them, they look upon him as made, such a man hath a house and land given him, he's made ; when the man ofttimes is mar'd : and by them is made more Idle, Proud, Luxurious, Covetous, and cruel, &c.

As a remedy against this Soul-destroying Malady, Be sure to get your judgments rightly informed, that you may conceive aright of these Temporal things. Regard not what the World calls them, for those things which are highly esteemed in the sight of men, oft times are an abomination in the sight of God, they call Darkness Light, and Evil Good.

But observe what the word of God (which is truth itself. Dan. 10.21.) calls them, and accordingly judge of them. Now the Scripture calls these earthly things, which the World idolizeth, and so dotes upon.

1. Vanity; not only Vain, but Vanity itself in the Abstract. Not only Vanity, but Vanity of Vanites, (i. e.) Vanissima Vanitas, exceeding Vain. And not only so, but they are Vexation of Spirit too; there's Vexation in getting them, Vexation and Care in keeping them, and Vexation in parting with them. But who tells you all this? Why Solomon, the wisest of men, who had experience of all creature-comforts, after much trial of them all, concludes. Vanity of Vanities, all is Vanity. Eccles. 1.2.

[See Mr. Cottons Commentary on Ecclesiastes. Downams Warfar. lib. 2. cap. 8, 9, 10. p. 466, 467, &c. Doctor Reynolds, Vanity of the Creature. Mr. Henry Smiths Sermon on Ecclesiast. 1, 2. Sibbs Cordials. Serm. 18. on 1 Sam. 19.3, 4. Edit. 1. Papillon on the Passions. cap. 3.]

2. Riches are called Snares. 1 Tim. 6.9. though in themselves they are good, and the blessings of God, yet accidentally, by reason of man's corruption, they become dangerous Snares to many, and the occasion of thei • ruin; as we see in Pharaoh, Jeroboam, Rehoboam, Nebuchanezzar, Darius, Nabal, Iesurum, Deut. 32.15. Herod, Dives, how Proud, Luxurious, Unmercifull. Luke 16. The poor men were bad in Jeremiah's time, but the rich were far worse. Ier. 5.4, 5. and usually when we have most of the Creature, God hath least of us. Job 21.7. to 17. Ier. 2.31. Hos. 4.7. & 13.6. Psal. 73.6, 7, 8. as they were increased, viz. in number, riches, and all manner of blessings, so they sinned against God: and according to their Pastures they were filled, and their heart was exalted; not in duty and thankfulness, but in Pride and forgetfulness, How many, whilst poor and low, were active, and zealous men; but the higher they have been promoted (like a Pope which I have read of) the worse they have been, when the Church was most persecuted, it flourished most. Plures efficimur, quoties metimur, said Tertullian. And when Constantine bestowed great preferments on the Church, a Voice was heard in the Ayer saying. Hodie venenum fun ditur in Ecclesiam. Now is the Church poisoned. Riot and Pride usually attend Riches. Hence that Caveat. 2 Tim. 6.17. Charge them that are rich, that they be not high-minded ; implying, that rich men are apt to be so. Riches to a wicked man are like a sword in a mad man's hand, with which he doth much mischief. He's the more able to oppress, and Tyrannize over his brethren, Psal. 52.2.7. Bulls and Bears, when they are fat and full, grow fierce and man-kin. Since therefore riches are such dangerous snares, we should rather fear them, then desire them; considering how many great men, yea and good men have fallen by them.

3. Riches are called Thorns.

• 1. As those choke the seed that's sown, they overtop it, and drop upon it. So the inordinate cares of the World choke the good seed of the Word, that it cannot prosper in our souls. Mat. 13.22. Luke. 8.14.
• 2. Thorns are noisome, unprofitable things; so are riches, if they be not rightly used.
• 3. Thorns, if they be carelessly handled, scratch and wound us, a man had need to be fenced with iron, and well harnassed, that goes amongst them. 2 Sam. 23.6, 7. So riches, if they be not wisely managed, pierce us with many sorrows. 1 Tim. 6.9, 10.
• 4. Thorns are perplexed and folded one within another: so are the cares of this World so linked together, that one draws on another.
• 5. They are catching anything that comes near them, Abraham's Ram was caught in a thicket, Gen. 22, 13. let a sheep come to them for shelter, and he's soon entangled, and leaves some of his fleece behind him: So they that will be rich, are quickly caught and entangled by them; they rob us of our Humility, Industry, Courage, Zeal: How many in times of trial to save their goods, have denied their God.
• 6. They soon vanish, and are quickly extinct. Psal. 58.9. and 118.12. So riches fly suddenly from us, and are therefore called uncertain riches.
• 7. Thorns spring from the earth, and their heads run into the earth again: So Rich men have their Hearts and Heads in the earth.
• 8. Thickets of Thorns are Receptacles and Dens of many noisome hurtful creatures: so the hearts of worldly men, are Dens of Devils, and Lodges for noisome lusts.

4. Riches are called Vnrighteous Mammon, Luke 16.9. and Treasures of wickedness. Prov. 10.2. Because ofttimes they are ill got, ill kept, ill spent. How many use unrighteous practices to gain them, and in the possessing of them, they become the baits and instruments of many sins, especially of oppression and unrighteousness. Not that Riches are unrighteous in themselves, but accidentally by the abuse of wicked men, they become the occasions of great unrighteousness.

5. They are called Deceitfull riches, Matth. 13.22. Jude 11. Because they deceive such as trust in them. They are like a painted harlot, that promiseth pleasure, but brings pain; they deal by men, as the devil doth by his witches; he promiseth them delights, but gives them torments; promiseth them liberty, and brings them to prison: promiseth them life, and brings them to death. Riches frustrate the expectation of such as rest upon them. They are like the gross Idolater, which feeds on ashes, and rests on a lie. Isaiah 44.20. yet are they so bewitched with them, that they cannot say, Is there not a lie in my right hand? they cannot so much as question with themselves, Are these the things I was born for? are these my chiefest good? if they could once but thus reason with their hearts, they would soon loath them.

6. Riches are called Nothing, Prov. 23.5. Wilt thou set thine eyes upon that which is not ? or which is nothing ? (as the former translation reads it) most men idolize riches, and look upon them as great matters, but in Christ's Inventory they are set amongst the least of goods. Luke 16.10, 11. Solomon goes further, and reckons them amongst the things that are not. The whole Turkish Empire (saith Luther ) is nothing else but a crust, cast by heavens great House-keeper to the dogs of the world.

1. Observe how sharply Solomon reproves men for looking after Riches. Wilt thou set thine eye on that which is not? q. d. Thou mayest not do it, they are not worth the looking after, and therefore do not so much as cast an eye upon them.

1. Because man is a rational creature, he useth convincing Argum • nts to dissuade him.

1. Consider they are Nothing. Nothing in God's eye, and esteem; Nothing in comparison of Grace and God's favor; Nothing in respect of any Real comfort; they profit not in a day of wrath, when trouble is upon ourselves, or upon the Nation; they cannot help us, but they forsake us, when we have most need. Prov. 11.4. Job 36.18.19. Zeph. 1. ult. They are so vain, that they deserve not the name of a Being, they are not, they are a mere non-entity, a purum nihil, call them anything, and you call them too much.

2. They are exceeding Mutable, they fly suddenly and swiftly from us, they have not Sparrowes, but Eagles wings to fly aloft out of our reach. There is no keeping them, we daily see how they fly from one to another. Hence the Apostle calls them uncertain Riches 1 Tim. 6.17.

3. They make themselves wings, we need not invent ways to make them fly, they have wings enough of their own to fly from us: by the wings of fire, by the wings of Thieves, by the wings of Taxes, Suretiships, Soldiers, Plunder; by Rust, Rats, Moaths, Mice, Pirates, Shipwrack, &c. So that he who was Dives today, may be Lazarus tomorrow.

Thus let us get our judgments clearly convinced of the Vanity, Inanity, Mutability and Dagner of Riches; then will not our hearts be easily deceived by them: to this end remember what our Savior calls them. Luke 10.41. They are many things, (i. e.) they require much labor and trouble. to get them.

• 2. They are unnecessary things, one thing is necessary.
• 3. They will be taken from us.
• 4. They are not the best part.

2. Having removed the Causes of Covetousness; in the next place; G • t an Hatred of it in thy Heart. Do not plead for it, do not extenuate it; but remember 'tis Idolatry, the root of all evil, it makes us hateful to God, odious to men, a burden to ourselves, and abusive to our Relations. This will make us to fly from it as from the face of a serpent. 1 Tim. 6.20, 21. Shun it with all speed, that you be not tackt or tainted with it. But how may I do that? why study ye the contrary graces. verse 11, 12. for as Diseases, so Vices are cured by their contraries.

3. Pray much against it. Without this, all other means are vain. This hath a special influence on all the other pieces of our spiritual armor, without it all the rest are unserviceable, and therefore the Apostle adds in the close of all, praying always. Ephes. 6.18. Spread thy misery before the Lord and say, Lord what a heart have I? how full of distracting cares, and inordinate fears, how dead and dull to the best things? If Riches increase, I can rejoice in them, or if my substance decrease, I am sensible of that; but in matters of spiritual concernment, how stupid and senseless am I? oh thou the Heart-making, be to me the Heart-mending God. When David did but feel this sin stirring in him, he goeth presently to Prayer against it. Psalm 119.36. and so doth Agur. Proverbs 30.8. We have no power of ourselves against this Goliath, we must therefore go forth in God's Name against it; and then, though it be a strong, habitual, connatural sin, yet God is, El, the strong God, and there is nothing too hard for him. Though the sons of Zeruiah may be too strong for us, yet they are not too strong for him. Prayer is a special means to ri • de our hearts of all distrustful, d • stracting, tormenting cares. Phil. 4.6, 7. in nothing be careful, viz. with a care of • iffidence, though we may with a care o • diligence. But what would you have us do? Why? Pray, saith the Apostle, that's 〈 in non-Latin alphabet 〉 , a Catholicon, an Universal remedy for any malady. James 5.13. 1 Kings 8.31.33.35.37. Psalm 107.13.19.28. it hath virtutem pacativam, a settling, and composing virtue, 〈◊〉 quiets and stills the distempers of the soul; as sleep composeth the distempers of the body; it guardes our hearts, and keeps us as safe, as in a Garrison. Hence Luther called Prayer the Leeches of his cares. When Hannah was in distress, she goes to prayer, and then was no more sad. 1 Samuel 2.18. Pray saith Christ, And your joy shall be full. John 16.24.

4. Get interest in God, and assurance of his favor, and thou hast all; He that serves God, all the creatures delight to serve him. He is too covetous, whom God cannot content. He that hath the Sun, needs not complain for want of the Stars. He that hath tasted the sweetness of better things, will easily contemn these low things. Let us therefore turn our Covetousness the right way, and if we will covet; let it be the best things. 1 Cor, 12.31. and 14.1.

Let it be the chief of our care, first to get Grace, and then Riches will follow. Matth. 6.33. Prov. 22.4 Psal. 112.1.3.

To this end • et us compare Grace and Riches together.

1. These temporal Riches are but dross and dogs-meat; reprobates, for the most part, have most of them; they are common blessings. But Grace is a choice blessing, and peculiar only to the people of God.

2. Riches are Transitory, they may be lost or spent, the more a man spends, the less he hath: but Grace is true Treasure, durable Riches, that better part which cannot be lost. Matth. 6.19, 20. Luke 10.42. This increaseth by spending. Matth. 13.12. To him that hath shall be given ( i. e. ) he that shows his Grace by Practising of it, shall have more.

3. Riches hinder many from Heaven; few rich men shall be saved, 1 Cor. 1.26. some, but not many. Corpulent birds seldom fly high▪ These many things cumber them, and this thick clay clogges, and defiles them▪ Luke 10.41. Hab. 2.6. But Grace is the Path-way to Peace and Glory.

4. Riches breed discontent, the more men have, the more unquiet they be, they are still unsatisfied. Eccles. 5.10. But Piety breeds contentment, and therefore 'tis called Great gain. 1 Timothy 6.6. Godliness, in the Power and Life of it, is Gain, 'tis no aiery, notional, empty thing; but 'tis that which brings Real profit to them that have it. Now gain is Argumentum cogens, 'tis an argument that takes with all men; why? get godliness, and you get gain.

2. 'It is great gain, there's none like it; hence it's said to be profitable, not for some things, but for all things, having the promises of the blessings of this life, and that which is to come.

3. 'It is great gain in respect of the Effect which it produceth, viz. contentment. When the soul is once acquainted with God, a very little of these outward things will content us. Psal. 16.5, 6. and 23. 1 Philip. 3.8. This is the rare privilege of Godliness, that it can make us Rich without Riches, as we see in the Church of Smyrna. Revel. 2.9. I know thy poverty, but thou art Rich. Though she were poor in goods, yet she was rich in Grace, rich in contentment, rich in Capite, in Christ her head, in whom all is Hers; Rich in Bills and Bonds (i. e.) in the promises, and Rich in Reversion; having Title to Heaven and Happiness.

5. Exercise yourselves daily in Acts of Love to your Neighbor, and pity to the poor; this will losen your hearts from the World; for as when money increaseth, our love to it increaseth. [ Crescit amor nummi, quantum, &c. ] So by accustoming ourselves to give, our love to money is lessened, as our money is lessened. Many Acts beget an Habit, and habits become strong and delightful.

6. Get contentment with your present condition, what ever it be; when the Apostle had dissuaded men from Covetousness. Heb. 13, 5. Let your cenversation be without Covetousness, let not only an Action or two (for one Action doth not denominate) but let your whole conversation, the series and course of your life, all your Buying, Selling, Trading, trafficking, must show that you are free from Covetousness. But what means must we use against this sin? Be content with present things. Do not cark nor care for hereafter, but rest quiet and content with the present estate and condition of life, which God hath allotted thee. Be it little, or be it much, high or low, a doing or Suffering condition; be it sickness or health, plenty or poverty; still know that the present condition which God allottes thee, is always the best for thee; because 'tis that condition which the only, and infinitely wise God hath assigned to thee; he knows what's best and fittest for us. The little child would have a piece as big as the Plow-man, but the wise Parent knows he would but spoil it, if he had it. God knows our strength, our Parts, and abilities, and therefore that condition which he sets us in, is ever the best for us. Hence He commands us, Having food and raiment, to be content. 1 Tim. 6.8. Having food, not dainties; and raiment, not ornaments; if we have things necessary for us and ours, though we have not abundance, we must rest quiet and contented. A shoe too big for our foot, overthrows us. Nature is content with little, and Grace with less. Bread and Water with the Gospel (said Master Greenham ) is good cheer, The Lord checks▪ Baruch for seeking great things for himself, especially in troublous and calamitous times. Ierem 45.5. Hence 'tis, that the holiest men have ever been the most contented men; and if there be any Heaven upon earth, it is contentment, and inward Peace. 'It is a flower which grows not in Natures garden, it cannot reach it, it is a Supernatural lesson taught us by the Spirit of Grace; and he's a good proficient in the School of Christ, who hath learned it. Paul had it. Phil. 4.11, 12, I have learned to be abased, and to abound. Two hard Lessons.

• 1. To know how to want Food, Health, Wealth, Liberty; to be stripped of all earthly comforts, and yet to sit down quiet and content is a high and a hard Lesson.
• 2. Sometimes the Lord gives abundance to his people (as he did to Abraham, David, Solomon, Job, Jehoshaphat, &c.) and then to know how to abound, is harder then to know how to want, yet the Apostle was so exact a Scholar in the School of Christ, that he had learned his Lesson both ways, both backward and forward; he could abound, and he could want. Benjamin was called Ithar jad, because he could use both hands, and they were a notable Tribe: but to know how to use both estates well, is a far greater praise. Jacob who was little and low in his own eyes, Gen. 32.10. desires no more but food and raiment, and tells his Brother that he had enough. Gen. 33.9.11. Esau could say, I have Rab, multum ; but Jacob says, I have [ Col, omne ] all things, for contentment is All in All; None so content as the Humble man, who seeth himself to be less then the least of God's mercies, This made the Church quietly to bear, not only the Anger, but the Indignation of the Lord: when she considered how she had sinned against him. Micah. 7.19. Lam. 3.22. Humble David counts it an honor to be but a door-keeper in God's house, and the prodigal desires to be an hired servant there.

2. Consider, thou hast more then many of thy betters. How many of God's dear servants have been in a lower condition then thou art in. Consider Job's afflictions, Paul's trials, our Savior's Poverty, who had not a house of his own to dwell in, nor a bed of his own to lie on. Matth. 8▪20. and barley bread for his followers. John 6.9.

3. Contentment is the only Riches, 'It is not Money, but the Mind which makes men rich. Hence